of God for if man were accounted righteous for his holinesse or loue he might impute his saluation to his owne desert for perfect loue deserueth loue and holinesse will chalenge life as of due debt But affiance implieth a humble loyall and duetifull subiection acknowledging the vnworthines basenesse insufficiency and weakenesse of man and together the mercy goodnesse loue fauour bounty trueth and power of God This reason is vsed for this purpose Ro. 3. 27. what law or meanes of saluation doth take away all boasting from man and so giueth all the glory of our saluation to God not the law of workes or inherent holinesse but the law of faith yea of all the graces which are in man faith onely hath in it this naturall property to make a man partaker of Christes death and righteousnes and so of saluation For euen as a tennant inioyeth his house and landes not for that he loueth or feareth his lord or for any vertue wherwith he is indued but only because he doth depeÌ„d on his Lord and so doth purchase vnto him worship and honour by relying himselfe wholly vpon his loue fauor liberality constancy ability riches so standeth the case with man in respect of his saluation For no grace saue onely this affiance on God and on his mercy in Christ can conuey vnto vs remission of sinnes and eternall life In the which respect it is commonly said in holy scripture that faith doth iustifie not as it is a parte of mans holinesse whereof no one part no not all the partes of it if any one be wanting will serue to make a man righteous before God but as it hath in it this proper vertue to make the death of Christ the death of the beleeuer so the righteousnes arising of the said death the righteousnes of the beleuer For he that hath suffered death is iustisied from sin Thus much of the obiect nature attributes of euangelical faith It remaineth that before we proceed to the rest of the partes of mans holines we should declare the relatioÌ„ which is betwixt faith them It hath bene said of faith in general that it is as it were the root froÌ„ the which other graces do spring in that it tieth vs to God the fountain of al graces as to the only giuer of all happines the which thing is true of this euangelicall faith after a special manner For in that it ioineth vs to Christ it maketh vs partakers of the spirit of Christ or rather causeth an increase of all spirituall graces For regeneratioÌ„ is although not in time yet in nature before faith Therefore this faith is made the subiect of the spirituall life of the new man euen as the hart is in the body the fountaine of heat Gal. 2. 20. I liue yet not I but Christ liueth in me in that I now liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen his life for me And Act. 15. 9. Peter saith that God did purifie the hartes of the gentils that is as it is expounded verse 8. worke sanctification in them by faith In the which respect it is compared to the foundation of a house where vpon the whole buylding standeth and to the roote of a tree which giueth heate sappe and life to all the partes of it Coll. 1. 23. If ye continue founded and established in fayth and to a fountaine of liuing water Ioh. 7. 38. He that beleeueth in me out of his bellie shall flow riuers of the water of life And therfore it is put before all other graces 2. Pet. 1. 5. Ioyne to your fayth vertue and to your vertue knowledge temperance patience godlynes brotherly loue and kyndnes Hence it is that it is vsually distinguished from the rest of the partes of sanctification they being called by the name of loue or of the holy ghost 1 Tâ—ess 3. 6. Tymothie hath brought vs tydinges of your fayth and loue So it is saide Act. 6. 5. That Stephen was a man full of fayth and of the holy spirit not that faith it selfe is not a worke of the holy spirite and a parte of the spirituall holynesse of man but because it is the first worke of Gods spirite and the foundation of mans holinesse and saluation who must be by fayth freed from sinne and death before he can be endued with positiue holynesse and life Thus the Apostle doth often exhorte vs to fanctification and holynesse of life by an argument drawen from iustification which is the proper effect of faith as we may see Ro. 6. 14. sinne shall not haue dominion ouer you because you are not vnder the lawe but vnder grace But it may be asked how iustification doth bring foorth sanctification especially seing that to mans reason it is rather a motiue to a wicked and dissolute life that by the multitude and hainousnesse of our sinnes the mercy of God whereby they are pardoned might the more appeare Rom. 3. 7. and 6. 1. We answere that iustification doth of necessitie bring foorth sanctification and that diuers wayes For first the sense of the vnspeakeable loue of God whereby we are deliuered from eternall damnation doth inflame the hart of the beleeuers with a greate loue of God the which cannot be shewed any other way then by keepeing his commaundementes and by laboring to glorifie his holy name by a holy life Secondly God doth saue the faythfull not as stockes or stones without requiring anie worke action or duety at their handes but so as that he maketh them to be his fellow workers not that man can do any thing of him selfe without the grace of God but that man being endued and renewed by grace doth after a sort worke his owne saluation not by any naturall vertue but by the power of Gods spirite and therefore as Christ taketh away the guilte of sinne being committed so the faythful ought to endeuor that sin be not coÌ„mited Otherwise if they shoulde still of set purpose committe sin they should crosse Christ in the worke of their owne redemption defiling theÌ„ selues with sin whom he hath clensed with his bloud yea they should crucifie him againe treade vnder foote his bloude as a vile thing Thirdly the faithfull doe labour for sanctification as for the onely testimony of the soundnesse of their fayth and of the truthe of their iustification For fayth without the other partes of holynesse is but adeade and vnprofitable fayth Lastly the faythfull man knoweth that fayth is not of it selfe without the rest of sanctification sufficient for the attaining of saluation For although it alone dothfully iustify that is bring perfect remission of all manner of sinne whatsoeuer yet before that a man can enter into the kingdome of heauen he must be endued with perfect positiue holinesse the which cannot be made perfect in the worlde to come vnlesse it be begun and carefullie sought after
although he haue not as yet any supernaturall grace bestowed on him To this we answere confessing that the true illumination of the minde can not be seuered from freedome of will but yet that neither the one nor the other can be attained vnto by the naturall inclination of the will who although he may by naturall meanes get a superficiall and as it is vsually called an historicall knowledge of all the pointes of religion yet is it impossible for him to gette any such true knowledge as will be effectuall to moue his will in the choyse of good For howsoeuer many carnall men seeme to haue a great measure of diuine knowledge yet they are farre from being firmly grounded in the trueth but doe make a faire shew of religion faith and holinesse whenas their heartes are full of Atheisme vnbeleife and all sinfulnesse in the which for the most part they are more wilfull stubborne and desperate then they who are altogether voide of knowledge Neither indeede is it any maruaile that a naturall man should be vnable to resist and offer violence to his nature to denie himselfe and all worldly pleasures to forsake his sinnes which are more pleasant to him then life it selfe and all for hope of eternall saluation whereof he neither seeth any probability for the time present nor can haue any certainty and assuraunce for the time to come If it be here asked what shoulde be the hinderaunce why man being now sinfull cannot as well enclinâ— himselfe to good as he being innocent did choose euill and so returne to his first state by the same way whereby he fell from it We answere that as a man hauing his sight and life hath in his owne power either to keepe them or to spoile himselfe of them by putting out his eyes and by killing himselfe yet after that he is blinde and deade he is not able to take againe vnto himselfe his sight and life so man being in his innocency endued with spirituall life and a ready inclination to all good had power to continue in that estate if he had so thought good but after that he had once by freedome of will lost the goodnesse of his will and wholly depriued himselfe of the spirituall life of holinesse he coulde not being nowe deade in sinne restore himselfe to the state of life And therefore he hath no more power of choosing good then a dead man wanting the fountaine of motion is able to mooue himselfe about any businesse If it be further asked why the word of God biddeth men beleeue forsake their sinnes turne themselues to God repent be holy refuse euill and choose the good if so be they are by nature altogether vnable to do any of these things or how that men can be iustly blamed or condemned for not doing that which is not incident into their nature neither possible to be performed by any naturall man and lastly why men shoulde trouble themselues in vsing the meanes of attaining to regeneration saluation seeing that all their labour is in vaine without the supernaturall worke of God and not rather sit still and expect the time wherein the Lord wil change their natures make them capable of holinesse We answere in one word to all these doubtes that the scripture bidding men to choose good and become holy doth commaund nothing but that which is in their power to do and therefore doth not meane that men should goe about to change their owne corrupt natures and indue themselues with spirituall graces but onely that they should be carefull in vsing the meanes of holinesse as namely the abstaining from those sinnes whereunto they are giuen the auoyding of the occasions of them the hearing of the word of God the doing of whatsoeuer is effectuall for this purpose and may be done by an vnregenerate man but whenas men are altogether carelesse of their owne saluation contemning the word of God and all other meanes of it yea adding one measure of sinfulnesse to an other who can deny but that they make themselues subiect to the iust sentence of eternall damnation And therefore this naturall impotency of will which is in man ought not to make any man cease from vsing the meanes of saluation for howsoeuer it be impossible for him or any other creature to change his owne heart and nature yet he shall finde God to be ready and neare at hand to all those that call vpon him and neuer to be wanting for his part It remaineth that we doe briefly shewe what liberty and ability of will is remaining in man in this corrupt state wherein if he haue no will he hath not in him the whole fountaine of life motion and so he is no man yea in truth worse then any brute beast if he haue a will it is eyther a free will or else no will yet this freedome of will is not indefinite neyther doth it make him omnipotent therefore we are to see how farre it reacheth For the knowledge whereof we are to distinguish betwixt the natures of thinges indifferent and of those which are simplie good or euill In the first kinde we are to recken all common actions as to eat to drinke to mary to sleepe to build to plough to learne to teach to study to speake to thinke and all other thinges of the same kind which are neither commanded nor forbidden in the word of God In all these man hath freewill being able of himselfe to incline himselfe to the doing or not doing of any of them as daily experience doth plainely prooue But it is not so with him in the other kinde of thinges eyther in choosing good or in reiecting euill yet he hath some freedome in these thinges also first of good then of euill In the good thinges we are to consider the outward action and the inward grace in the outward action a carnall man hath free-will being able to encline himselfe to the doing or not doing of it For example a carnall man may heare the word of God or not heare worship God or not worshippe him relieue the necessities of the Church or not doe it suffer martyrdome for the profession of the gospell or performe the outward action of any christian duety but as touching the inward grace it is not in his power to get it but only to leaue it As he cannot indue his owne mind with the true knowledge of God with the feare of God with the loue of the godly and therefore his outward action is but a painted sheath or sepulcher not effectuall to his owne saluation yea in trueth not to be esteemed good Againe an vnregenerate man may of himselfe seeke and get inward graces as some knowledge of God iustice temperance chastity patience and such other Yet this doth not make him to haue freewil to good for first in the question of freewill this word Good signifieth not any one or a fewe particular graces or actions but a generall holinesse
fearefull panges of desperation such extreame sorrowe feare and humiliation that he may truely be saide to passe to heauen through the middest of hell Againe some of these new men are borne in so greate strength and perfection as if they were not babes but growen men in Christe As was the Apostle Paule who came into this spirituall world not onely a perfect man but also a mighty giant euen an notable apostle whereas others in the beginning of their regeneration are so weake in the performance of the actions of spirituall life that it may be greatly doubted whether they haue any life or no. Lastly the signes of regeneration are as many as are the seuerall partes and heads of sanctification and therefore whosoeuer desireth to knowe whether that this new man be begotten in himselfe or no let him consider diligently that which followeth in all the third sections of this treatise applying it to himselfe see whether that he finde this straunge change in his own soul or no whether that he be fully perswaded of the trueth of Gods worde which saieth that the dead shall one day be raised vp to life and that all those who did beleeue in Christ shall enioy eternall happinesse in heauen or doe secretly in his mind doubt of the trueth of these thinges whether that for his good estate in this world he depend on GOD or vpon his owne wisdome strength riches and friends whether that he feare God or man more whether that his chiefe delight be in seruing God in praising God in hearing reading meditating on the worde of God or in worldly pleasures in eating drinking sleeping in pastime in the pompe and outwarde shewe of the worlde whether that he haue the grace to pray dayly to God for all spirituall graces distinctly and seuerally one by one or that he prayeth seldome lightly and but for fashions sake whether that he loue those who feare God as he doth his owne brethren or children or else is effected to them no otherwise then to other men by these signes and many other which are hereafter to be declared at large this regeneration may easely and certainly be knowen And therefore it standeth euery man in hand who desireth to escape the second death to examine himselfe whether that he haue anie parte in this first resurrection as the Apostle doth exhort 2. Cor. 13. 5. saying Trie your selues whether ye be in the faith or no knowe ye not that Christ is in you except ye be reprobats Lastly as the happinesse so also the holynesse of this third estate excelleth the first holynesse of man in that it is perpetuall and cannot by any meanes be lost for whereas this seed of regeneration is once sowen by the hand of God there it remaineth for euer and bringeth foorth fruite to life euerlasting 1. Ioh. 3. 10. Euery one that is borne of God doth not sinne neither can sinne because the seed of God is in him Where by sin he meaneth a totall apostasie from God not a particular sinne the which the faithfull do often commit without indaungering their saluation Which doth not depend on their owne righteousnesse as Adams did but vpon the righteousnesse of Christ. This certainty of perseuerance in the faith cōmeth not of any strength of man but of the goodnesse of God who confirmeth vnto the end all those whom he doth once effectually call Chapter 4. Sect. 1. Of faith in generall and of legall faith THe first kind of subiection which man oweth to God is that which the subiect or tennant oweth to his king or liegelord of whom he holdeth his houses lands possessions by whose fauour procured by dutifull obedience he liueth in a good and happy state whose anger would be to him extreame miserie and euen death it selfe and may be called affiance or dependaunce Thus was man in his first creation affected to God on whom onely he did depende and relie himselfe for a happie estate This subiection is in holy scripture called faith because the obiect of it is the faithfulnesse of God and the trueth of his worde and promises For as in the latin phrase habere fidem is to giue credence to another so in diuinitie to haue faith is to attribute faithfulnesse to God or to acknowledge him to be faithfull in all his promises both by beleeuing them as also by depending on them Thus Sara is saide Hebr. 11. 11 To haue had faith in that she iudged God to be faithfull in his promises This faith is of two kindes the faith wherewith Adam was endued in his first creation and the faith which God giueth in regeneration the first is called vsually legall the other Euangelicall The which two kindes although they doe differ the one from the other yet they agree in substance being of the same nature in generall and therefore we wil first declare the generall doctrine which is common to both the kindes of faith and then see what is proper to each kind and wherein the one differeth from the other Fayth in generall is thus defined Affiance in Gods promises propounding eternall happinesse to the perfect holinesse of the reasonable creature or to man being perfectly holy Or thus Faith is the trust and confidence of a mans heart relying himselfe wholly on God for eternall happinesse to be had by perfect holynesse Or thus Faith is the affiance of the hearte arising of an effectuall perswasion of the trueth of Gods worde which promiseth happinesse to man being perfectly holy and threatneth eternall misery to him being polluted with sinne Iames. 1. 19. The diuels beleeue and tremble These definitions being in substance all one offer diuerse poyntes to be considered and first what part or facultie of mans soule is the Subiect and Seate of faith whether the minde the will or the affections whether one some or all of them For answere hereof in that we say that faith is affiance trust or confidence we doe plainly put it among the affections For so it seemeth to be of the same kinde with hope loue feare and the rest of the spirituall graces al which and especiallie faith although they spring from a former knowledge and are alwaies ioyned with it yet they are in nature to be distinguished from it As in this instance faith hath the originall and beginning in the minde for a man can neuer relie himselfe wholly on God for happinesse vnlesse he be perswaded that God both can and will make him happie Yet not the bare contemplation and perswasion of the mind but the affiance and affection of the heart is faith and yet for somuch as it is impossible that a man shoulde be fullie perswaded in his minde of the trueth of Gods promises and not together set his whole affiaunce and fayth on him or that he shoulde be by faith rightly affected towarde GOD vnlesse first he haue the knowledge of GOD and of his promises hence it is that fayth is often placed
in the minde knowledge being put for affiaunce as the cause is often put for the effect Thus Coll. 2. 2. Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance and certaine preswasion of the vnderstanding and so throughout the wholle scripture faith is made nothing else but beleefe and to haue faith nothing but to beleeue that the worde promises and threatnings of GOD are true But in trueth to make vp the full nature of fayth there must be added to this action of the minde an action of the heart and will to wit affiaunce We confesse that there is a kinde of faith which is a meere perswasion of the minde as namelie that which is called the fayth of miracles whereby a man being perswaded of the power and will of GOD for the effecting of strange thinges doth by vertue of that knowledge worke miracles but this fayth doth not concerne the saluation of man and therefore doth not belong to our purpose In the second place the definition giueth vs to vnderstand that the obiect or thing whereat fayth aimeth and where about it is conuersant is not anie particular blessing or good whatsoeuer but full and perfect happinesse which containeth in it all graces blessings pleasures and ioyes whatsoeuer doe anie waie make for the good and excellent estate of man Likewise the promises of GOD whereon faith relieth are those which are made concerning happinesse Yet sometimes it pleaseth GOD to make some one particular and temporarie blessing a signe and pledge of eternall and vniuersall happinesse and then the faith of the beleeuer relieth it selfe first and immediatly vppon the saide particular promise and on the blessing therein contained but it doth not rest there but through that particular obiect doth see and take holde of eternall happinesse Thus GOD promised to Abraham being nowe stricken in yeares a sonne this promise Abraham did fully apprehende by faith and by this meanes became happie and was accounted iust before GOD. Rom. 4. 22. Abraham beleeued God promising a sonne vnto him this his particular faith was accounted to him for righteousnesse for that in that one blessing he saw the infinite treasures of Gods mercy loue and bountie propounded vnto him Although we might answere another way saying that the obiect of Abrahams faith was not onely Isaac but also Christ the sauiour of the worlde who was to come of Isaac and to make all the nations of the earth happie Likewise Math. 9. The man sicke of a palsey vnder his bodily and temporarie health looked for eternall saluation as Christ the searcher of the harte doth witnesse saying to him thy fayth hath saued and purchased to thee thy former health withall pardon of sinnes vvhich is euerlasting happinesse Heereof ariseth a third point to be considered to vvit that this faith doth after a speciall manner both tie man to God and so bring forth all the rest of the partes of holinesse for as this is ingrafted into the nature of all liuing creatures to preserue themselues in a good estate so especially those vvhich are indued vvith reason namely Angels and men as soone as the exist they do in the first place bend all the force of their mindes to seeke out some meanes of continuing and increasing their ovvne happinesse The meanes vvhich doe in this consideration offer themselues are of tvvo sorts the first is the onely true meanes euen God the fountaine of all happines on whose word promises made touching their happy estate they by faith depend and rely themselues and so they are ioyned to God for euer The other means is the creature it selfe trusting not in God but in it selfe vvhereof hereafter Thus faith in that it ioyneth vs to God it conueyeth from God to vs as all happinesse so also all spirituall graces and holinesse the meanes of happinesse in the vvhich respect it may be called the fountaine of all the holinesse follovving euen as vvhen vvater is brought from a fountaine or spring to any place somewhat distant by pipes of wood lead or clay the first pipe which ioyneth all the rest to the fountaine may be said to giue the water to the rest so doth faith conuey the graces following to vs and that both by the immediate extraordinary blessing of God who multiplieth his graces vpon the creature cleauing vnto him in ful affiance as men vsually giue howses land and all thinges needful to those that rely themselues vpon them as also by meanes inherent in the reasonable creature the which loueth honoureth and serueth God not for nought but as the giuer of all happinesse and so doe all the rest of the affections and faculties of mans soule follow both that light of the minde which faith bringeth with it or rather which bringeth forth faith commonly called beliefe and also faith it selfe The last words of the definition which mentiō the perfect holines of man giue vs to vnderstād that the only means of being happy is to be first perfectly holy as hath been heretofore often declared Thus much of the generall doctrine of faith now we come to the kinds of faith the which are two in number the first is the faith of the first estate to wit that wherewith Adam was indued in his creation the second is the faith of the third estate to wit that wherof all the regenerate are made partakers so that the first is a created the second a recreated faith The which two kindes as they do agree in all those pointes which haue beene declared in the former section so they differ in that which followeth The difference ariseth of the diuers kinds of that perfect holines which is mentioned in the generall definition of faith For the faith of the first estate looketh for happinesse by righteousnes inherent in the person of the beleeuer and by his own natural holines but the faith of the third estate maketh men happy by imputed righteousnes supernatural holines The cause of this difference is this God created man perfectly holy therefore he might wel looke that he should retaine that holines which was bestowed vpō him but man by his fal lost his holines therefore being now sinful vnrighteous must in this third state cloth himself with the righteousnes of some other So that in both states perfit holines is the means of attaining happines but in the first state this holines is inherent in Adams person in the second it is had from another And therefore the first kind of faith is to be defined affiance in Gods promises propounding happines to the natural proper or inherent holines of the reasonable creature whether man or Angell This faith is vsually called legall faith although not properly seing that this name agreeth also to the euangelical faith the which doth require perfect obediēce the absolute fulfilling of the morall lawe for whosoeuer beleeueth in Christ fulfilleth the lawe and hath legall iustice by the death of Christ
goodnesse of God decreeing mans saluation by this meanes this naturall propertie or qualitie to appropriate to a man Christ with his righteousnesse Lastly the first kind is easie to be had and attained vnto by supposition of perfect inherent holynesse it being agreeable to naturall reason yea there being some reliques of it in the gentils themselues who know good euil and also that the punishmeÌ„t of death is due to the one the reâ—ward of happines appointed for the other Bâ— Euangelicall fayth is supernaturall yea it contrarie to our naturall disposition and câ—â— not be attained vnto without the mighty â—â—peration of the spirite of God whereof herâ—â—after This wholle doctrine may be gathered into one summe or definition in this manner Euangelicall fayth is affiaunce in Gods promises propounding eternall saluation to all those who rely themselues wholly on the mercy of God in Christ. Or more briefly thus It is affiaunce in Christ for happines Or thus It is trust or confidence in Christ whereby his death and the righteousnesse arising thereof are appropriated to the beleeuer Nowe we are out of the seuerall parts of these definitions to search out more particularly the true nature of faith to what kynd or head it is to be referred whether it be a part of regeneration and sanctification or something diuerse from both these Secondlie what is the place and subiect of it whether the minde the wil or the affections Thirdly by what meanes it may be wrought and attained Fourthly by what signes and markes it may be knowen Fiftly whether it may be lost or no. Lastly howe it hath this force that it is of it selfe able to iustifie and to saue a man For the first Regeneration and sanctification or the newe creature or recreated holynesse or thus The newe man and holynesse signifie all one thing to wit regenerate sanctitie or in plaine English renewed holynesse so that faith if it be a part of the newe man it is a part of regeneration and of holynesse and contrariwise if it be a part of mans holinesse it is a part of regeneration of the newe man and of the newe creature That it is a part of mans holynesse we cannot doubt seeing it is a holy affection euen the affiaunce and confidence of the heart relying it selfe on God the which affection was also in Adam and therefore it is a part of regeneration and of the newe man For although there be great difference betwixt legal and euangelical faith as touching the meanes of saluation the which is in the one the iustice of God in the other his mercy yet both of them are to be referred to the same heade of mans holynesse Legall faith being a part of the created holynesse of man as Euangelicall faith is a part of his regenerated or recreated holynesse The truth hereof may easely be gathered out of the section written of faith in generall for Legall and Euangelicall faith agree in a common definition and in all those points which are there mentioned The which doth also shew vs what to thinke of the subiect of faith to wit that it is in the will of man being nothing but a holy affection of confidence trust or affiaunce If it be obiected that faith is vsually in the scripture called beleefe as infidelity is vnbeleife the which is an action not of the will but of the minde giuing assent or dissent to the worde of God we answere that beleife is put for faith or affiaunce because it doth alwayes not onely accompany it but also after a sorte beget it and is the cause of it For when as a man doth without doubting beleeue Gods promises being fully perswaded of the trueth of them he cannot choose but rely himselfe vpon them so that beleife although it cannot be separated from faith yet it may and ought to be distinguished from it If it be obiected that Euangelicall fayth cannot be made a parte of mans holynesse seeing it is not commaunded in the morall law we answere that it is commaunded in the morall law as the other kind is in that it is all one in substance with naturall faith both kindes being affiaunce in God for happinesse to be attained by the meanes of perfect holynesse and therefore both kindes are commanded in the first coÌ„maundement Iehoua shall be thy God the which law doth enioyne that all the affections of man to wit his loue feare hope reuerence and with the rest his whole affiaunce or confidence be set whollie oâ— God as well after his fall to be saued by the mercy of God in Christ as in the state of innocencie to be saued by his owne righteousnesse Yea this first precept commaundeth al men to beleeue God in his word as wel in his Gospell as in his lawe and therefore whosoeuer doth not knowe beleeue and imbrace the Gospell he doth transgresse this first commandement In the third place we are to coÌ„sider that the meanes of attaining faith is to get the knowledge of the worde of God first of the lawe which shewing sinne death and damnation doth bruse and wound the harte and secondly of the gospell which teaching faith righteousnesse saluation healeth the aforesaide woundes and comforteth the sinner with pardon of his sinne and hope of eternall life This knowledge must of necessitie goe before faith for the minde of a man must be inlightned to see the trueth before the hart and affections can loue and embrace it The meanes which God doth ordinarilie vse in bringing men to knowe his wil is the publick ministery of the word performed by men indued with spirituall gifts fit for this purpose yet as hath bene said of regeneration so we are to thinke of faith all other spirituall graces that they come not by vertue of the meanes but by the power and worke of Gods spirit without the which it is impossible that any man shoulde vnderstand beleeue and imbrace the doctrine of the Gospell But howe commeth it to passe that man being a reasonable creature indued with an vnderstanding soule whereby he is able not onely to conceiue any thing that is taught but also him selfe to inuent new things not heard of before shoulde be so brutishe and blockish in learning the worde of God We answere that this commeth of the nature of the doctrine of the gospell the which being contrary to mans reason cannot be conceaued by it Yea as soone as it is hard it is straight way reiected as absurde ridiculous and foolishe so we reade 1. Cor. 2. 14. The naturall man perceiueth not the things of GOD for they seeme foolishnesse vnto him neither can he perceiue them because they are spiritually discerned Thus to make instance in one point of this doctrine to wit in the resurrection from death we see Act. 17. 32. that when the wise philosophers and men of Athens harde Paul mention it they mocked him And so we are to thinke of the cheife pointes of 〈◊〉 religion For
who seeing or hearing of Iesus the sonne of Mary liuing in so miserable a condition and dying so shamefull a death as he did would either beleeue him to be the eternall and omnipotent God of heauen and earth or to be able to saue others who did not saue himselfe from death or what man especially if he were indued with naturall witte and humane wisdom would forsake all the commodities profites pleasures and ioyes of this present world and indure the sorrowes reproches troubles losses dangers and manyfolde crosses whereunto the godly are subiect in this life in hope of an other life which is to all reason not onely vncertaine but also incredible Hence it is that the number of beleeuers is as nothing in respect of the infinite multitudes of vnbeleeuers who are almost as many as there are men in the world and that the more a naturall man doth excell in wit and wisdome the more vncapable of faith he is 1. Cor. 1. 27. Brethren saith the Apostle beholde your calling that not many wise men after the fleshe not many noble mightie or riche are called to fayth but God hath chosen foolish and weake things to confounde the wise Yea this difficultie of beleeuing is greater in these last dayes then euer it was before as Christ himselfe teacheth vs Luc. 18. 8. saying Thinke ye that the sonne of man when he commeth shall finde fayth on the earth And to the same effect Mat. 24. 12. 22. Because iniquitie shall abound the loue of many shall wax colde insomuch that vnlesse those dayes were shortned no fleshe should be saued The cause of this defect of fayth is first the aboundance of sinne before mentioned in that the sinnes of all ages doe euen flow together into the last as into a common sinke Secondly the state of the Church vnto the which God doth not reueale himselfe so manifestly and sensibly as he did in the first ages of the world in apparitions of Angels in visions and dreames invisible formes and sensible voyces speaking familiarly with his seruants as one man doth with another in holy oracles giuing answere to euery question propounded in temporall blessings bestowed on the faithfull and in corporall punishments laid on the wicked in the extraordinary giftes of prophecy and immediate reuelation of speaking straunge languages and working miraculous things By these and diuerse other meanes God did so plainely reueale himselfe to the old world that they who did not beleeue his word may be said to haue bene such as would giue no credence to their own senses But in these last ages God hauing once reuealed himselfe in his sonne in the gospell sufficiently for the saluation of the elect yea in trueth farre more clearely then euer he did before doth not any longer reueale himself by any of the aforesaid meanes but as it were hideth himselfe in secrete insomuch that he seemeth to most men eyther not to exist at all or else to haue wholly cast off the care and gouernment of the world and therefore men cast off all faith beleife and feare of God In regard of the which difficulties it standeth euery one in hand who tendereth his owne saluation to be both watchfull in preseruing faith and also diligent and carefull in seeking for it For howsoeuer no carefulnesse can without the blessing of God work faith in the hartes of men yet it is in the power of man to vse the outward meanes of attaining it the which whosoeuer doth as he ought to doe he neede not doubt of successe for so much as God is neere at hand to al those who seeke him Yea further whenas we suppose that we are indued with a true sauing faith we are to take heede least we be deceaued with that common errour of men who when they are ignorant of God and of his word and haue in their harts scarse any shadowe of true faith yet they are not ashamed to professe that they doe and alwaies did trust in Christ whereof if anie man doe doubt and beginne to examine their faith whether it be true or counterfait then they are grieuously offended thinke they haue great iniury offred But we are to thinke farre otherwise and knowing that true faith is a very rare thing not easelie to flatter our selues in a false opinion of it but rather to take a straite examination of our faith the which that we may the better doe we will now come to the fourth point namely to the signes whereby true faith may be discerned The signes are 〈◊〉 euen so many as there are in a regenerate man spiritual graces and seuerall partes of holinesse all which come from faith as from a fountaine or roote and therefore will certainely declare the sincerity of it as good fruite and sweete water shewe the goodnesse of the tree and fountaine and therefore he that would know â—ow vnfained his faith is must looke at the sincerity of his knowledge loue feare reâ—erence and obedience which he oweth to God if these graces be plentifull in his life his heart is truely replenished with faith but if this fruit doe not appeare his faith is not a liuing tree planted by the riuers of Gods blessings but a dead stocke hauing nothing but the outward forme of a tree But we shall haue better occasion to entreate of the signes of true faith when we compare it with that temporary faith which often hath place in the reprobate The fift question is whether this faith may be lost or no whereunto we answere as hath beene said before of regeneration in generall that where it is once truely imprinted in the heart by the finger of God there it remaineth for euer and although it be subiect to many alteratioÌ„s in regard of the greatnesse or meannesse of it yea although it seem somtimes to be cleane dead at the root bringing foorth little or no fruit yet there remaineth life hidden in the heart as there doth life and sap in trees in the middest of winter when they seeme to be dead and withered For the conuersion of a maÌ„ from infidelity to faith worketh such a total strange change in him that it is impossible that one should become of a faithfull man an vnbeleeuer The last question is how it commeth to passe that of all the spirituall graces which are in the mind will and affections of man and of all the partes of mans holinesse this onely should haue in it this wonderful vertue and force to apprehend Christ and to make a man perfectly iust before the iudgement seat of Christ and why not the true knowledge of God vnfained loue the feare of God or a generall holinesse of life and conuersation should not as well iustify a man as this one affection of confidence or affiance Whereunto we answere that this meanes of iustifying men by faith onely doth most of all make for the glory of God the which is the last end of al the decrees actions
power of God Againe some man may obiect if all thinges be infinite in God and finite in the creature there can be no proportion or similitude betwixt them We answerâ— that there may be tho no proportion yeâ— similitude betwixt an infinite and a finitâ— thing as for example one drop of water iâ— like to the great Ocean both being of thâ— same matter and of the same forme both being water and rounde Againe to take our first similitude the body of the sunne may be said to be of an infinite greatnesse although no creature be simplie infinite for philosophers doe teach that it is far greater then the whole earth and yet a man may see the likenesse image of it in a little dishfull of water Lastlie not all the attributes of God but onely some of them can be giuen to the creature for no creature is eternall infinite or existing of it selfe In the which respect we call this resemblance which the creature hath to God rather a likenesse then an image for we know that an image is like to the thing it selfe in euery respect as the image of a man seemeth to be a man the image of the sunne or moone in the water seemeth to be the sunne or moone it selfe But no creature seemeth to be God because it is vnlike to God in moe respects then it is like for a beast may be like a man in many respects as is an Ape yet we doe not say that it is the image of man because the vnlikenesse and difference is greater then the likenesse But to applie these thinges to the matter in hand It will be here said why then doth the scripture say that man was created according to the image of God we answere that the holy Ghost in enditing the scripture hath more regard to our capacitie then to the exact proprietie of speache and therefore calleth the likenesse of man to God by the name of Gods image that he might distinguish it as being farre greater from the likenesse which other creatures haue to God For as a man speaking of beastes may say that a horse or any other beast is like to a man because it hath a heade eyes mouth breast and bellie as a man hath but when he commeth to the Ape or to the Satyre there he findeth so great likenesse that he sticketh not to call it though vnproperly the verie image and picture of a man So the scripture sayeth that euerie thinge hath some likenesse to God For the starres are glorious the heauens are simple the fire is pure the ayer is subtill the thunder is fearefull the winde is mighty the raine is good the rockes and many other things in a manner eternall the birdes of the aire and the beastes of the field are carefull to preserue those which they bring into the worlde and are louing and pittifull towards them as God is affected towardes all his creatures and therefore euerie creature hath alikenes to God Whereof it commeth that God doth often in the scripture compare himselfe euen to his senslesse and brutish creatures as may be seene Esa. 5. 29. Hosea 5. 14. yea we read Gen. 1. 31. That God looking on his creatures saide That they were all good Whereof it followeth that they are all like to God who is goodnesse it selfe and is saide to be onely good Math. 19. 17. But when as the holie ghost in the scripture commeth to speake of a man being endued with reason vnderstanding knowledge wisdome and memory with iustice equitie courage temperance chastity loue pitty and all manner of holynesse with a beautifull proportion of body and excellent giftes of the minde yea with lordshippe and dominion ouer all these earthly creatures he sayeth of him that he is the very image of God as if he were a finite and a created God And yet he doth not meane that man is either a God or the image of God for there can be no image of God eyther found in any creature or imagined by the minde of any man or Angell onely Christ the eternall and essentiall sonne of God is the expresse character and engrauen forme of the father being so much more his image then any man or Angell is as a naturall sonne begotten of the body of his father being of the same substance flesh bloud bone stature colour and conditions with his father is more his image then is an ape horse or any other beast Thus we see that the image of God in man is that greate similitude which he hath to God whome he doth resemble not onely in one or in a fewe respectes as other creatures doe but in many yet not in all In this sense God after that he had made all other creatures saith Gen. 1. 26. Let vs make man in our owne image according to our owne similitude Where we see that the image and similitude of God are all one both signifying the difference of excellencie which is betwixt man and other creatures there named In like manner if we compare man with the Angels we shall finde that as he doth farre exceede the other creatures so the Angels doe farre exceede him in bearing the image of God For they are indued with a greater measure of vnderstanding knowledge wisedome strength purity holinesse and of all goodnesse then any man is capable of and so they approach nearer to the nature of God and are liker to God then man is Againe of men they who haue a greater measure of the aforesaid attributes haue more of the image of God as the magistrate who hath greater power and authoritie then priuate men therefore are in the scripture called Gods the man who hath greater strength then the woman and therefore is said to be the image of God whereas the woman is made the image of the man 1. Cor. 11. 7. and so the rich noble learned wise aged man in respect of him who hath a smaller measure of these giftes may be called the image of God So that if we goe from the basest worme creeping on the earth to the most glorious Angell in heauen as each one is more excellent then other so it is liker to God yet the scripture vouchsafeth this title of Gods image to none saue onely to man and Angels This is the generall acception and in this sense the image of God is also vsually taken by diuines writing of mans holinesse Thirdly it may be vsed yet more specially to signifie not all the holinesse of man but onely that part of it whereby he resembleth God more notably then in the other for as touching all those partes of mans holinesse which haue beene declared in the first part of this treatise they cannot be properly said to be any part of the image of God because there is no such thing in God he being ouer all and therefore ackngwledging no manner of subiection to any neither any duety of subiection as affiance hope feare
damnation The second kinde of a false excusing conscience is that which doth not onely excuse but also iustifie a man for that for the which it should condemne him such is the senselesse blockishnesse of a corrupt minde This conscience is in those who serue God after a false deuised manner and so thinke that their will-worship doth make them acceptable to God which in â—rueth is most abhominable in his sight They thinke that they aduance his glorie when as they set vp idolatrie and that when they persecute the true ministers Apostles and seruantes of God They doe God good seruice as we read Iohn 16. 2. They thinke that they shalbe heard of God for their much babling sake Math. 6. 7. for saying ouer and ouer so many creedes and pater nosters And lastly that they shall be saued for those actions the which howsoeuer they cary a shew of religion and deuotion yet they are grieuous sinnes before God and those for the which the doers should be condemned although they had not sinned in any other kinde Thus much of a false excusing conscience Now followeth a false accusing minde and conscience This is contrary to the former kinde for it accuseth where it shoulde excuse and iudgeth that to be vnlawfull which is lawfull This false testimony of the conscience commeth of the ignorance of christian liberty accounting things in nature indifferent as altogether vnlawfull whereof it commeth that men thinke it a sinne to eate this or that meate on this or that day to mary to be in this or that company to weare this or that apparrell to vse this or that kinde of recreation and so of many other thinges which are neither commaunded nor forbidden in the word but left indifferent and in the which a brother or sister is not in bondage but God hath called them in peace the which although it be not so euill and dangerous as is the other kinde for that it is safer and better for a man to feare in doing that which he might boldly doe then to be bolde in doing that which he ought not doe yet it is an euil and sinfull conscience displeasing in the eyes of God who as he hath in great mercy giuen vs great liberty in Christ so it is his will that we should although be sparing in the vse of it whenas it doth not further our edification and saluation yet not babes in knowledge and vnthankfully ignorant of the great benefits bestowed on vs. If it be heere obiected that this false accusing conscience cannot be truly said to be in the vnregenerate man because whatsoeuer is done by him being destitute of faith it is a sinne although it be in the vse of things indifferent and might be lawfully done by a faithfull man We answere that the conâ—cience of an vnregenerate man shoulde not accuse because he doth vse any indifferent thing as because he eateth or drinketh as it vseth to doe and therefore it is a false accuser but because he doth it without faith whereby both his person and all his actions should be made acceptable to God Thus we see what is the false or lying conscience Nowe let vs see how it is a true witnesse for according as the light or knowledge of the mind is more or lesse so is this true testimony of the conscience sometimes excusing truly and sometime accusing truely Rom. 1. 15. For although it be impossible that the conscience of an vnregenerate man should truly cleare him of sinne and the punishment thereof because his whole life yea euery particular action of his life and euery part of his body and faculty of his soule is polluted with sinne yet as a carnall man may be free from some particular sinne so his conscience may truely excuse him in that behalfe But the chiefe vse of the conscience is to accuse truely for sinne committed in the doing whereof it is very forcible and as it is commonly said in steede of a thousand witnesses therefore hath God in greate wisedome left some light in the minde of sinfull man that he might be conuicted by himselfe and so left inexcusable Yea sometimes it commeth to passe that this conscience is not onely the witnesse but also the executioner stirring vp such fearefull stormes of anguish feare sorrowe shame and desperation as are most intollerable and may be truely said to be the very flames of hell fire This is verified by the tragicall ende of the traitour Iudas at whose horrible treacherie whenas all men held their peace this witnesse euen his owne conscience stept foorth and did not onely accuse and conuince him by his owne mouth which saide vnto him thou hast sinned in betraying innocent bloode but also did execute him with his owne hands which brought him to a fearefull and shamefull ende Yet this witnesse is not alway thus diligent in doing his duety but onely eyther after some hainous sinne be committed as in the aforesaid example and chiefly whenas it is stirred vp awaked by some iudgement powred out vpon the sinner Thus did the conscience of Iosephs brethren sleepe till their trouble and danger which befell them in Aegypt did awake it Gen. 42. 21. or at the least til the iudgmeÌ„t be denounced against him thus we read Act. 2. 37. That many of the Iewes were pricked in their harts that is were troubled in their consciences and mindes by hearing of their horrible sin committed in crucifying Christ. Otherwise the conscience is idle for the most part and lulleth men a sleepe in sinne deferring the doing of his duety til the day of iudgement wherein the volumes of all mens consciences shall be laid open this is called a seared benummed or senselesse conscience and surely it is the most fearefull estate that any man can be in and yet it is a common thing for who seeth not how most men goe on from day to day euery man in his owne sinfull waies hauing no remorse of conscience but put farre from themselues the euill day as if there were neither heauen nor hell and that God would neither doe good nor euill Lastly it may heere be asked whether this true testimony of an accusing conscience be a sinfull or a lawfull action of the minde Whereunto we answere that whatsoeuer thing is holy that is lawfull for this light of nature which is in the mind and conscience is a relique of the image of God and of the same nature with it and that the sinne which the conscience doth truely accuse doth no more make it impure then the guiltinesse of a fellon or traitour doth any way touch him who giueth true testimonie of it Sect. 3. Of a renewed conscience and of the certaintie of saluation THis particular knowledge and motion of the minde which we call conscience hath place and force in the faithfull both in accusing and also in excusing For the first we know that the faithfull haue both the true knowledge of sin by the
suspected to be vneffectuall This the Apostle doth plainely testifie 1. Cor. 11. 19. There must be heresies that those who are approoued may be made manifest that is God doth suffer schismes and diuisions to be among you that by this meanes it may appeare whose holinesse is sounde and whose is hypocriticall or at the least light and ineffectuall Secondly men truely regenerate receiue a greater measure of particular graces as of faith loue and patience then the other doe Yea they doe daily increase in grace whereas the other doe commonly stand at a stay neuer attaining to any great measure of godlinesse but abide in a certaine indifferent kinde of mediocrity being neither hotte nor colde Besides true graces are fruitfull but the shadowes are barren eyther wholly or in part as the faith of these men doth not worke and shewe foorth it selfe by loue their loue is without workes of compassion and Christian communion their good works without alacrity Lastly the shadowe of regeneration doth often come to nothing and is turned into meere Atheisme and want of all religion but true regeneration can neuer wholly decay as Math. 3. 20. Some receiue the worde with ioy and afterwarde fall away and Heb. 6. 4. 5 we reade of those who being once made partakers of the holy Ghost doe afterwardes fall away from Christ yea while they doe retaine this resemblance of true sanctification they are not constant but variable in doing good Iam. 1. 8. A double minded man is vnconstant in all his waies that is a man halfe carnall and halfe regenerate doth not keepe throughout the course of his whole life a constant tenour of godlinesse but often changeth his minde opinions affections and practise By these and such other notes which may be obserued in the scripture and by daily experience this shadowe of holinesse may be discerned from the trueth yet we ought not peremptorely to iudge or rashly to condemne any man for there may be found euen in men truely regenerate many wants errours sinnes and alterations as afterwards will appeare Therefore we ought to thinke the best where we see any likelihoode of good and where there is none to hope for better in time to come and so leauing other men to Gods iudgement to censure our owne profession and regeneration by these rules Yet it is both lawfull and needfull that we shoulde knowe howe to distinguish trueth from falshoode right from wrong good from euill the shadowe from the bodie in the professions of our brethren The which it is the parte of euerie Christian to marke and consider to trie and thinke of it according to the trueth of the worde of GOD but in iudging and speaking to vse greate moderation and wisedome CHAP. V. Of the particulars in this supernaturall decrease of sinfulnesse THe first and most vsuall part of this supernaturall decrease of sinne is the illumination of the minde whereby a carnall man who before did not beleeue the doctrine eyther of the law or of the gospell is brought to see and acknowledge the trueth of the one or of both To beleeue the law of God to be true is to haue a sight and a sense of sinne to see sinne is for a man to know himselfe to be so sinfull in nature in soule body in life and actions as indeed he is To feele sinne is to know that for his sinne he is subiect to the wrath of God which is eternall death This first part of illumination is far more easely oftē wrought in a naturall man then is the other because by the light of nature man hath some knowledge of good and euill and that the righteous are to be rewarded as the wicked are tobe punished Hence it is that many make this first step in this shadow of regeneration and goe no further Thus Cain and Iudas with many others did see their sin the punishmēt due vnto it but yet had no beliefe of the doctrine of the gospel for remission of sinne The second part of illumination is to thinke the doctrine of the gospel to be true namely that remission of sinnes and eternall glorie is to be had by faith in Iesus Christ. Heb. 6. 4. This knowledge GOD worketh by his spirit and word in manie reprobates Act. 8. 13. Simon magus beleeued and was baptized of whose reprobation although we can affirme nothing because the Apostle doubteth of it Vers. 22. Yet it is plainely out of the 21. verse that he was not as then truly regenerated Yea many carnall men attaine to so greate a measure of knowledge that there is no point or heade of christian religion which they doe not in some sorte conceiue vnderstand and beleeue although not fully for that is impossible yet so as that they are able to performe the duty of teachers in the Church in laying open plainly and euidently to the capacitie of the hearers the mysteries of the gospel in resoluing al doubtes cōtrouersies questions obiections and arguments which are moued about anypoint of doctrine Thus did the teachers at Corinth of whome the Apostle writeth 1. Cor. 13. 2. Though I had the gift of prophecie and knew all secrets and knowledge and haue not loue I were nothing So Math 7. 22. Prophecie in Christes name whome he doth not acknowledge as his This knowledge is commonly called an historicall faith a gift common to the elect and the reprobate yet not so common as it seemeth to be Yea in truth more rare in respect of the greate multituds of professours and christians then it is common in respect of the small number of true beleeuers For to let passe those who know nothing of religion we are not to thinke that all they who are learned and as we say great clarkes in diuinitie and profound schoole-men do in their mindes and iudgments hold these things to bee true Yea it appeareth plainly in the example of Iudas who although he did preach the gospell with his tongue yet he did not beleeue it himselfe as Christ witnesseth Ioh. 6. 64 that manie doe goe about to perswade others that to bee true which they them-selues thinke to be false And no maruaile for why should it bee thought easie and common for a naturall man to beleeue that which is contrarie to naturall reason we se Ioh. 3. 12 that Christ could not or rather did not make Nicodemus a teacher in Israel beleeue the doctrin of spirituall regeneration And so we may well thinke that many otherwise learned thinke that it is no such supernaturall work but that it may be attained by natural means Likewise how many thinke wee are perswaded in their heartes that this worlde shall neuer haue an ende or that there shal be a new world wherein the bodies of men which were consumed to nothing many thousand years before shalbe raised vp liue for euer But to proceede of the decrease of ignorance commeth the decrease of infidelitie For as
worldly polices and shifts by the which a man flattereth himselfe in that palpable decrease as if he were in as good an estate as euer he was So that we may compaire the decrease of faith to a violent feuer the which as it may soone kill a man so it may soone be amended but this latter kinde is like vnto a lingering consumption wherein as a man pineth away by little and little not on a suddaine but liuing in it for the space of many yeares so he cannot be cured of it but in some longe space because it is so confirmed in all the members of his body Yet both these kindes of decreases are most fearefull conditions and those from the which it standeth euery Christian in hande dayly to desire the Lorde for his mercy sake in Christ to deliuer him and rather to take him out of this world being in the state of perfect godlinesse then to suffer him to fall so grieuously as no doubt he doth to many of his deare seruauntes Lastly it may here be asked what is the issue of these great falles which happen to the faithfull whether they continue in them till death or else recouer their former estate We aunswer that God as he doth for a time humble them vnder the tiranny of sinne Sathan and their owne corrupt fleshe so he doth in his good time shewe forth the powerfull and mighty vertue of his holy spirit which all this while lyeth lurking in the heartes of the faithfull being in the first moment of their regeneration giuen vnto them as an vnseparable guide and ruler to bring them through the manifolde temptations of Sathan and the hinderaunces of their saluation to the glorious presence of God in heauen By this meanes it commeth to passe that the faithful man doth after long struggling with his enimies yea after that he hath bene a long time in bondage vnder them yea cleane dead in outward appearaunce not onely recouer his former degree of holinesse but also become more strong in all spirituall graces then he was before as we reade Es. 40. 29. God will giue strength to him that is cleane wearied so that he shal goe from strength to strēgh renew his age as doth the eagle he shall bring fourth more fruite in his age and become more zealous in seruing God then he was at any time before Yet sometime it pleaseth God to make an end of these spirituall conflictes not by withdrawing the force of the temptation from the faithfull but by taking them frō it out of this worlde which is the kingdom of sathan to that state wherein they shall no more be troubled with any such temptation as may endaunger their saluation So that the faithfull doe sometimes departe this life as in the middest of temptation so in the decrease of holinesse Yet we are not to doubt of their saluation for he that is once engrafted and vnited to Christ by a true faith as all the regenerate are whether he dy in a holy life or in some sinne whether in repentaunce or in impenitency whether in full assuraunce of faith or in much doubting yea although he seeme to despaire of himselfe alwaies he dieth in Christ and therefore in the fauour of God and in the state of eternall life For in the greatest decrease of holinesse which can befall to a faithfull man there remaineth some sparkes of grace but especially the loue of God of his glory and of his children will shewe it selfe and also the roote of faith otherwise perhaps inuisible in the greatest agonie or tempest of temptation whatsoeuer CHAP. VIII Of the encrease of renewed holinesse AS in the naturall birth of man his body commeth into the worlde not so greate and strong as afterwarde it becommeth but little weake and impotent so in the spirituall birth of regeneration the soule of man is not in the first moment indued with perfection but with a small measure of renewed holinesse from the which it is to growe and goe on forwarde to a perfect estate For the first act of regeneration doth put into the faculties of the soule not the actuall habit of spirituall graces but the seedes and beginning of them which are continually to be increased by the worde and spirit of God Hence it is that the newe man in the faithfull hath his infancie wherein the graces of gods spirite are as yet in small measure In the which respect it is compared to a graine of mustard seede which being at the first the least of all seeds becommeth verie great and to leauen which at the first is in some one parte onely of the dowe but in time spreadeth it selfe ouer the whole lump This meannesse of spirituall strength appeareth euen in the Apostles themselues whome being as yet his disciples and schollers Christ doth often put in minde of the weakenesse of their faith Ioh. 6. 12. I haue many thinges to say vnto you but ye can not beare them now And Act. 19. 2. There were at Ephesus certaine beleeuing disciples who were so weake in knowledge that they were ignoraunt of the holy Ghost Likewise the Apostle writeth to the Corinthians 1. Cor. 3. 1. 2. That he coulde not speake vnto them but as vnto babes in Christ not in knowledge but in practise and there fore coulde not giue vnto them any stronge meate but onely milke to drinke Of this weakenesse in capacitie and knowledge there is mention made Gal. 4. 19. Rom. 6. 19. Hereof commeth weaknesse in faith Rom. 14. And also necessarily the weaknesse of all the other partes of holinesse wherein no Christian ought to rest as contenting himselfe with that small measure of grace but ought rather to be caried forwarde to perfection Especially seing that this state of spirituall infancy is easely ouerthrowne and brought to nothing by the malice of sathan it being weake and not able to resiste the force of temptation And therefore although some doe abide longe in this weake estate and perhaps end their dayes in it yet vsually God giueth to those who are truely regenerate a daily increase a newe supply of grace insomuch that in a competente time they become of ripe age and of perfect strength in Christ. Wherevnto a christian is then come when as he is not destitute of any grace needfull for the performance of any christian duty but leadeth a life in euery respect holie and vnblamable proceeding from those spirituall graces which haue bene described in the third Sections of the first and second partes of this treatise And yet this perfect estate of a christian is not the highest degree of grace which may be attained in this life for besides and beyond that measure of grace which the faithfull doe ordinarely attaine vnto it pleaseth God to endue some of his seruantes with a more plentifull abundaunce of all spirituall graces as he promiseth Math. 25. 29. That to him that hath there shall more be
that seeketh for it in this world doth no otherwise then if he shoulde labour to finde out in some parte of the earth a mine of so pure golde as is not mixed with earth base mettall or any manner of drosse And therefore we are with the Apostle 2 Cor. 12. to thinke that the grace of God is sufficient for our saluation although it be not altogether free from sinne And as for this angelicall purity it is to be hoped for not in this worlde but in heauen where all the faithfull shall both in happinesse and in holinesse be made like to the angels yet it being reuealed in the worde of God may be knowen of vs in this life yea it being the marke whereat we must ayme in this life although we are not to hope to hit it it is needefull to be knowen And lastly it is to be handled in this place because it is nothing else but the absolute perfection and highest degree of renewed holinesse For as the bodies and the soules of the faithful shallbe the same in the world to come that they are in this world so also shall their holinesse Neither can it be otherwise For God is the same both in earth and in heauen to day and to morrow now and for euer The subiection of the creature to God and the image of God in the creature is the same at all times in substance although some particulars haue not so greate vse in the state of perfecte happinesse as they had before to wit all those the obiectes whereof are either future or euill as namely hope sorrow pittie and such other affections yet these also shall haue both place and vse in the world to com although not so greate as the other In the which respect we may declare this celestiall encrease of renewed holinesse by comparing it with the created holinesse of mans innocent estate the which commeth verie neare vnto it and is as a mean betwixt the greatest abundance of holines which can be had in this life and this celestiall holinesse for as it is greater then the one so it is lesse then the other So that if we would know what is the holinesse wherewith the faithfull shallbe endued in the world to come and shall shine as the glorious Angels in heauen let vs haue recourse to all the first Sections of the two former parts of this treatise For al the parts of the holinesse of mans first estate as well of his subiection as of his conformitie to God belong to his last estate in heauen wherein man is not exempted from subiection to God but still remaineth first his subiect and therefore ought to trust and hope in him yea to feare him secondly his sonne and therefore he ought to reuerence imitate and seeke vnto him and so in the other kindes of subiection there declared Where this is to be noted that of the two kindes of faith legall and euangelicall handled in the first part of this treatise not the latter but the former is part of this celestiall holinesse For in the life to come the elect shall be restored to that perfect inherent holinesse wherein Adam was created by vertue whereof without any inputed righteousnesse borrowed from anie other they shall looke for happinesse euen as the holie Angels doe Likewise for the other part of holinesse which we call the conformitie of man to God we are not to doubt but that the faithfull shall in the world to come haue the faculties of minde memorie will and affections so disposed as hath beene declared For all these are common to all thinges which are indued with reason Now as touching the difference it is this celestiall holinesse is more excellent and exceedeth the other for as the bodies of the faithfull shalbe more glorious pure and after a sort spirituall then was the bodie of Adam in his innocenceie as we reade 1. Cor. 15. 48. So also shall the faculties of the soule and bodie be more able readie quicke in performing their seuerall duties and functions We shal haue more full and certaine affiance in him as in our King be more like to him as to a father more quick in obeying his commaundementes as seruants ought to be to their maisters our mindes shalbe more capable of knowledge and more enriched with actuall knowledge 1 Cor. 13. We shall see God face to face that is we shall haue familiar coÌ„uersation in the presence of God as full perfect a knowledge of God of his will word actions and creatures yea greater then that which man had by his first creation Likewise the will although of it selfe it shalbe as it was before free either to good or euill yet it shalbe by the grace of God continually enclined only to good and preserued from vsing the naturall freedome in choosing euill Whereof it commeth that this celestiall holinesse is not mutable and vncertaine as was the created holinesse of man but immutable and the same for euer and therefore much more excellent FINIS REade if thy copie haue it otherwise Pag. 9. lin 28. would beleeue and pag. 30. 2. set the comma before Often and lin 3. read former safetie pag. 31. lin 14. miseries happening in this pag. 43. 6. in the euent p. 65. 11. they existe pag. 82. 29. that so he might pag. 108. 24. when faith faileth pag. 190. 24. things â—s of beastes pag. 226. 12. 13. 14. so also in the minds of men yet their actuall knowledge was lesse or greter as men did giue themselues pa. 303. 9. will for although a carnall man pag. 314 2. a senselesse lumpe pag. 315. 11. he createth 22. to that only pag. 364. 6. effectuall to saluation and 27. of whome Of the state of innocency and life Of the state of sinne and death Rom. 3. 4. Mat. 25. 41. Of the state of regeneration saluatioÌ„ Mat. 19. 17. Psal. 16. 11. Of the happinesse wherein man was created 1. Chro. 12 8 Acts. 7. 10. 1 Cor. 15. 56 Rom. 5. 12. Gen. 5. 27. Of the miserable state of man since the fall of Adam Gen. 31. 24. Of the renewed happinesse of mn Math. 5. 8 1. Cor. 13. 12. Rom. 1. 20. Heb. 1. 2. 2. Cor. 3. 18. Act. 7. 56. Reuel 21. 3. 23. 1. Cor. 15. 28. Ioh. 3. 2. Phil. 3. 21. 1. Cor. 2. 9. Reuel 21. Of the holinesse wherein man was created 1. Cor. 6. 17. Mich. 6. 8. Ia. 2. 10 Of the sinfulnesse of man â—â—salm 51. 7. Of the renewed holynesse of man Ioh. 3. 6. 1 Pet. 1. 23. Mah. 19. 26. â—â—hn 3. 4 Gal. 2. 8. Iohn 3. 8 1. Sam. 10. â— 2. Cor. 13. 5. 1. Ioh. 3. 10 Of faith in generall and of legall faith Heb. 11. 11 Iam. 1. 19. Coll. 2. 2. Rom. 4. 22. Mat. 9. Of legall faith â— Iohn 3. â—xod â—â— Rom. â— â— Of infidelâ—â—â— Ephes. 4. 18. â— Tim. 3. 8. Heb. 3. 12. Of iustifying faith Heb. 10. 4 Mich. 6. 7. 2. Sam. 21.